The Christian Warfare Part 3, Book 2 · Chapter 3
CHAP. III. Of the formall and eſſentiall cauſes of this conflict.
§ Sect. 1. That there was no conflict in man in the time of innocencie.WEe hauehave ſhewed the chiefe efficient cauſes of this conflict: let vsus now conſider of thoſe cauſes which are formall and eſſentiall; and becauſe contraries are beſt illuſtrated by their contraries, as heate by colde, darknes by light, and the miſeries of a daungerous warre, by the bleſſings and benefits of an happy peace; let vsus conſider (that wee may reduce this diſcourſe ab ouo, euen the firſt principles and grounds) how that there was a time, when this conflict and ciuil broyles were not to be found in the little world of man. The which was two-fold, the one was that truely golden age, in which man created according to Gods own image liued in the ſtate of innocency, when as there was a bleſſed peace and heauenly harmony betweene the body and ſoule and all the faculties, powers and parts of them both. For the vnderſtanding being inlightened from God with heauenly wiſedome, did both knowe and obſerue the lawe of nature written in the heart; the which ſerued as a iuſt rule, whereby it was directed in the knowledge of good and euill, trueth and falſehood, right and wrong. Wherein the iudgement being throughly informed, the minde gaue vntounto the will true euidence and information, concerning all things preſented vntounto it, the which it readily receiued, cheerefully embracing what it approued, and refuſing and auoyding what it diſalowed. The affections alſo quietly and ioyfully obeyed reaſon as their Lord and Soueraigne, like ſouldiars following their Captaine and as blinde men doe their guides; and the body was both a fit and ready inſtrument vntounto the ſoule for the executing of all good deſignes, and in all things like a faithfull ſeruant was ready at commaund. And thus whileſt the vnderſtanding and reaſon, placed as Gods vice-ioy in vsus obeyed him as the ſupreame Soueraigne, the will was alſo ruled by reaſon, and the affections with all the parts of the body were ſubiect vntounto them both; and all conſpiring and agreeing together made a ſweete harmony, and like louing and wel-agreeing ſubiects in a well ruled common-wealth, they all ſtood firme in their vnited forces.
§ Sect 2. How the cauſes and occaſions of this conflict were begun in vsus.But when Sathan the arch-enemy of mankinde, and chiefe authour of all diſcord and diſſention, ſaw and ſeeing enuied our happy eſtate and condition, hee plotted all meanes whereby he might worke our ruine. And perceiuing, that though our eſtate were ſtrong, yet it was mutable, wee being left of God to our owne free will, either to ſtand or fall, to retaine the good, or to chooſe the euill; he muſtreth together all his forces, and layeth ſiedge to this wel-walled and ſtrong manred Citie; againſt which hee could no more preuaile, then the Grecians at the ſiedge of Troy, by powerfull violence and fierce aſſault, till with his Sinon-like or rather ſerpentine ſubtilties, he had perſwaded vsus vnderunder ſhewe of louelove and peace to put of our armour of created graces, and to pull downe with our owne hands the walles of our defence. And then ſeeing vsus thus weakened and diſarmed; and yet lying in the drunken and drowſie ſleepe of retchleſſe ſecuritie, he entreth in vponupon vsus accompanied with a crewe of helliſh ſouldiars the firſt and chiefe whereof were diſobedience, vnbeliefe in God, and credulitie to the Diuell, damnable pride, enuie diſcontent, aſpiring ambition, and vnthankefulneſſe. All which being let in by that breach which our free will abuſing it libertie had made in our ſoules, preſently they all fell to burning, ſacking and ſpoyling vsus of all Gods rich graces, our created wiſedome and holineſſe, and ſurpriſed all our ſtrong holds, making themſelues conquerours of all our powers and parts, and eueryevery one of this helliſh crewe and ſinnefull vices chuſing for their dwelling and poſſeſſion thoſe places and parts which they thought moſt fitting for them. As for example ignorance, errour, curioſitie and many thouſands of ſinfull vices chooſing for their dwelling and poſſeſſion thoſe places and parts which they thought moſt fitting for them. As for example ignorance errour, curioſity and many thouſands of ſinnefull imaginations, like the Iebuzites ſurprize and keepe the chiefe tower of the minde; worldlineſſe and prophaneſſe, ſubdue and hold reaſon in ſubiection; peruerſneſſe and rebellion ſurprize the will; but in the heart there are encamped (as it were in the chiefe market place of the citie) ſuch a multitude of our helliſh enemies, as cannot either be named or numbred, euen many legions of vnlawfull luſtes, infidelitie, wicked hopes, helliſh diſpaire, hatred of God, louelove of the world, pride, diſobedience, deceipt cruelty, ambition, couetouſneſſe, voluptuouſneſſe with the reſt. All which with innumerable others of this helliſh army, being entred; did not vtterly race downe this goodly built Citie, but onelyonly killing and caſting out Gods graces which were the naturall inhabitants, they kept their holds and places for their owne vſe and dwelling. Neither were the ſubſtance of the ſoule or body, or the eſſentials, the powers, parts and faculties of them, loſt, annihilated or vtterly deſtroyed by the fall of our firſt parents (although their energy and vertue was greatly impaired▪ their edge blunted, and vigour deaded) but onelyonly thoſe excellent qualities, and rich ornaments of heauenly wiſedome, holineſſe and righteouſneſſe, wherewith they were beautified after Gods owne image, were quite taken away. The which (being as it were the ſtrong garriſon which kept the Citie) were no ſooner expelled, but the ſinnefull luſts triumphing in their victory, held all vnderunder their ſubiection to the diuels vſe as their chiefe Soueraigne.
§ Sect. 3. No conflict betweene the Fleſh and the Spirit in the ſtate of corruption.Now there was not in eitheir of theſe eſtates this combate and conflict in vsus betweene the fleſh and the ſpirit whereof we intreate; not in the ſtate of innocency, for then was there in vsus a ſweete harmony and conſent betweene all our powers and parts of ſoule and body, and there being no ſinfull luſt or vnruly paſſion in vsus, but a great multitude of well-agreeing graces wee enioyed a bleſſed peace. Nor in the ſtate of corruption was there any ſuch conflict, becauſe the ſtrong man Sathan poſſeſſing all, all that hee poſſeſſed was in peace; onelyonly (as it happeneth often among ſoldiars of the ſame band, who ſtriue one with another about the booty and prey) there was ſome contention betweene the will and the conſcience, and betweene one vnruly paſſion and another, but it was onelyonly like thoſe hot contentions betweene the Ieſuits and the Prieſts, who much diſagreeing about profit and ſoueraigntie one with another, yet all agreed and ioyned together, as one man, like true vaſſals, to doe all ſeruice to their Lord God the Pope, yea (as it may probably be ſuſpected) euen their quarrels and contentions, were part of his ſeruice, and in their diſagreeing they yeelded obedience to their holy father; for ſo in like manner in the hotteſt contention betweene our ſinnefull luſts▪ they yeelded their obedience to the diuell as their chiefe ſoueraigne, who if he ſawe by this ſtrife any diſaduantage ariſing to his helliſh kingdome through this hot contention, was both able and ready to accord their differences (as the Pope did thoſe betweene the Prieſts and Ieſuites) and ſo to ioyne them together like friends in doing him ſeruice.
§. Sect. 4. The peace of the vnregenerate more pernicious then the moſt daungerous warre.But this helliſh peace was ten thouſand times more dangerous & pernitious to our poore ſoules and bodies, then the moſt cruell and perillous war to the weakeſt enemy; and ſo much the rather becauſe we had no apprehenſiō of the danger, nor feeling of our own miſery. Becauſe we were borne the bondſlaues of the diuell, and ſo ſtill brought vp in doing him ſeruice in the vnfruitfull workes of darkeneſſe, for which wee had onelyonly the preſent pay of worldly vanities, though when wee had laboured moſt in his toyleſome workes, we were oftentimes cozened of our wages. Herein like vntounto the Iſraelits vnderunder the Egyptian Pharaoh, who when they were beſt vſed, had but their onions, garlicke and fleſh pottes, wherby onelyonly they were but better enabled to doe their drudgery and worke in their brickekils, and ſomtime in ſtead of theſe poore comforts, they had for all their labour, ſore beatings and cruell blowes; and yet being bred in this ſeruitude and knowing no better, they rather chuſe to returne vntounto it againe, then to take any paines in going to the land of promiſe. So and much worſe was our miſerable bondage to the Pharaoh of hell, for at the beſt we had for all our drudgery, but the ſtincking garlicke and onyons of worldly vanitie, which he gaue not for louelove to vsus, but in louelove to himſelfe, giuing vsus this food (as the rider giueth prouender to his horſe) that wee might bee the more hartened to doe him ſeruice. And out of his helliſh hatred and cruelty towards vsus he often withheld from thoſe who did him moſt faithfull ſeruice, this pay of earthly proſperitie, and in ſtead thereof afflicted and miſuſed them with the blowes and ſtripes of miſery and afflictioon. Neuertheleſſe being borne and inured to this helliſh thraldome (ſuch was the height of our miſery) wee deſired ſtill to liue and dye in it, taking our whole delight, and placing our chiefe happineſſe in pleaſing our tyrannicall maiſter by ſeruing him in the workes of darkeneſſe and doing all abhominable wickedneſſe; although wee were ſure after that wee had beene toyled in his ſeruice and ſcorched in his bricke-killes, we ſhould for the accompliſhment of our reward be caſt into the fire of hell.
§ Sect 5. Gods infinite louelove in ſending his only ſoone to redeeme vsus, made wa… for this ſpirituall conflict.But when we were in this deſperate condition, and now come to this height of miſery, that we deſired ſtill to liue in it, and (like the Iſraelits with Moſes) would hauehave beene angry with any who ſhould hauehave offered vntounto vsus meanes of deliuerance, becauſe not onelyonly our other parts and faculties, but alſo our willes and hearts, our louelove and liking, with all other our affections, were enthralled in this ſeruice, and voluntarily leauing their Lord and creatour, wholly adhaered to Sathan and delighted to doe his will: euen then our gracious God, infinite in all mercy and goodneſſe, of his meere grace and free good will, ſent his onelyonly ſonne into world to redeeme vsus with his precious death, to vanquiſh and ſubdue all the enemies of our ſaluation, and to ſet vsus at liberty, who were embondaged, and were ſo in louelove with our thraldome, that wee did not ſo much as deſire to bee freed from it. Who hauing thus paide the price of our redemption, and prouided a ſoueraigne ſalue for all our ſores of ſinne, doeth not ſo leaue vsus (for then wee ſhould hauehave ben neuer the better) but applyeth the power and efficacy of his merits vntounto vsus, and (as it were with his owne hand) …ayeth the plaiſter vponupon our mortall wounds, whileſt by his word made effectuall by his ſpirit, he maketh knowne vntounto vsus this excellent worke of our redemption, and the promiſes of grace and ſaluation made to all beleeuing and repentant ſinners, by which he begetteth this faith in vsus, wherewith, as with an hand, we lay hold on and apply vntounto vsus his righteouſneſſe, death and obedience for our iuſtification and redemption and ſo in reſpect of right we are freed from our ſinnes, ſo as they cannot condemne vsus becauſe God in Chriſt hath forgiuen them, and alſo from the tyranny and thraldome of Sathan, death, hell and condemnation, Rom. 8. 1. 3…ſo as they ſhal be neuer able to hurt vsus or lay any thing to our charge. And not reſting here, our powerfull Sauiour ſendeth his ſpirit with many legions of his graces into our hearts, who pul vsus out of the dominion of ſinne and Sathan, ſo as they cannot rule and raigne in vsus as in times paſt, regenerate and purifie vsus from the filth and corruption of ſin by power of the ſame death which deliuered vsus from the guilt and puniſhment due vntounto it, and enable vsus to ſerue God in newneſſe of life by applying likewiſe vntounto vsus the vertue of his reſurrection.
§ Sect. 6. Sanctification begun and not perfected is the formall cauſe of this conflict▪ firſt becauſe of the greate contrariety betweene grace & corruption.But this (as I hauehave before ſhewed) is onelyonly begunne and not perfected and accompliſhed in this life, not for want of ſufficient vertue in Chriſts death and reſurrection, but through the weakeneſſe of our faith we being but partly regenerate and partly vnregenerate, in part ſpirituall and in part carnall. And that I may follow the ſimilitude, though the great tyrant Sathan be thruſt from his throne, ſo as hee cannot any longer rule vsus as a King, yet hee is not quite expelled out of our quarters, but ſtill he moleſteth vsus as an enemy and though the legions of his luſtes are beaten from the ſtrong holds, and driuen out of the market place and chiefe gate of the City, yet they lye lurking in the ſuburbs and ſecret corners; and no ſooner giuegive wee them through our retchleſnes the leaſt aduantage, but they ſteale through our ſleepy watch and guard, or cunningly thruſt in at ſome poſterne gate, and ſo aſſault vsus with all violence and malice. So that there may be two maine and eſſentiall cauſes giuen of this conflict betweene the ſpirit accompanied with Gods graces, and the fleſh attended with many ſinnefull luſtes; the one is the antipathy and contrarietie which is betweene them, which is exceeding hoſtile and full of al emnity and oppoſition, as it may appeare if we conſider the contrariety of their natures for what is the ſpirit, I meane the created ſpirit infuſed into vsus, but the qualitie of holines and righteouſnes renewed according to Gods image? And what is the fleſh, but the defacing of this image, the depriuation of this originall righteouſneſſe, and the ſtaine of naturall corruption which hath ouerſpread and defiled all the powers and parts of our ſoules and body? ſo that the fleſh reſiſteth the ſpirit in a double oppoſition, both as it is a priuation and want of righteouſneſſe, and as it is a corruption making vsus prone to all vnrighteouſnes. And therefore the contrarietie which is betweene them is as great and vnreconcilable as betweene light and darkenes, health and ſickneſſe, heate and colde, good & euil, ſo that the proſpering of the one is the ruine of the other; the encreaſing of the one is the decreaſing of the other, and the ones preuayling and victory, is the others weakening and vtter ourthrow. The other is their cohabitation and dwelling together in the ſame place and ſubiect, which miniſtreth vntounto them mutually occaſion, and impoſeth a neceſſity of their continuall oppoſition, euen as when fire and water, heate and colde meete together, there can neuer bee any agreement, or ſo much as a truce till the one of them hauehave gotten the vpper hand, and the other as much as lyeth in the power of the contrary quality, be ſubdued and aboliſhed.
§. Sect. 6. Secondly becauſe theſe enemies ſo contrarie and oppoſite dwell togeather.Neither are we ſo to conceiue it as though theſe enemies ſo oppoſite dwelled in the ſame City, but in diuers holds, or in the ſame man in reſpect of his diuers parts, but euen (as it were) in the ſame houſe and chamber, in the ſame faculties and parts. More plainely, the fleſh doeth not onelyonly dwell in the body or inferiour and ſenſuall parts; and the ſpirit in the ſoule alone, or the intellectuall and reaſonable faculties, for ſo they might part their bounds & dominions, ſhut the doore againſt one another, and ſometime enioy a peace or truce without the others moleſtation; but in the ſame vnderſtanding & will, body and affections, ſo that the whole ſoule in reſpect of it diuers faculties, is partly fleſh and partly ſpirit, and cannot bee deuided but onelyonly diſtinguiſhed, the vnderſtanding, will, affections and body being partly regenerate & partly vnregenerate, partly ſanctified by Gods ſpirit, and partly ſinnefull and corrupted with thoſe reliques of ſinne remaining in them. For example the image of God is in part renewed, and the image of ſinne and Sathan in part remaineth. As in the vnderſtanding ignorance is inchoatiuely diſpelled & driuen away, and the light of knowledge ſhineth in it, not perfectly, but ſtill the fogge and miſts of ignorance remaining, obſerue this light being wholly mingled with it. So the peruerſeneſſe and rebellion of the will is changed into loyaltie and obedience, but yet imperfectly, and therefore the reliques of corruption remaining the ſame will obeyeth and rebelleth, willeth and nilleth both good and euill; the affections which were corrupted and diſordered, are by the ſpirit ſanctified and reduced to order, yeelding their obedience to their ſoueraigne holy reaſon; but this ſanctification being but begunne and imperfect, the reliques of corruption doe ſtill remaine, ſo that the ſame man both loueth and loatheth both ſpirituall and carnall things, truſteth and diſtruſteth God, and contrariwiſe diſtruſteth and truſteth in the creatures, hopeth and diſpaireth in Gods mercy, feareth God and immoderately feareth man, humbleth himſelfe before God aſcribing vntounto him the whole glory, and is puffed vp with pride, arrogating ſome part of that which is due vntounto God onelyonly vntounto himſelfe. So the ſame appetite being but in part ſanctified, is partly temperate and partly intemperate, partly ſober and partly addicted to exceſſe; and the ſame body in the like reſpect, is partly the inſtrument of righteouſneſſe vntounto holineſſe, and partly the inſtrument of vnrighteouſneſſe vntounto ſinne. In which reſpect the new man and regenerate part, may fitly be compared to a childe, which is perfect in all the parts of a man in the firſt hower he is borne, but yet litle and weake in reſpect of his ſtrength and ſtature, notwithſtanding ſtill increaſing and growing till …ee come to be a man of ripe and perfect age. And contrariwiſe the part vnregenerate is as fitly reſembled to an olde man, worne out with age & decrepite, who alſo hath in him all the parts of a man, but yet weakened and enfeebled. Who though hee hath a greater ſtature, yet is not much ſtronger then a childe; and though hee bee, yet herein is his diſaduantage, that whereas the other encreaſeth daily and waxeth ſtronger, he decreaſeth and decayeth, waxing eueryevery day more feeble then other, till at laſt by death all his ſtrength is wholly aboliſhed, ſo as now the weake childe being growne to mans age, may triumph ouer him and trample on his graue.
§ Sect. 7 How ſuch contraries can dwell togeather and not aboliſh one an other.Yea but how can ſuch mortall enemies and contraries ſo oppoſite dwell together without the abolition and vtter deſtruction of the one party, ſeeing they doe not onelyonly like the Canaanits and Iſraelits dwell in the ſame land, or the Iſraelits and Iebuſits in the ſame City, but in the ſame man, and which is more not in diuers, but euen in the very ſame part and faculty. To this I anſwere, that though theſe contraries cannot dwell together in their prime vigour and full ſtrength, & therfore in the ſtate of perfection, there could be no conflict, becauſe there could be no fleſh, nor yet in the ſtate of corruption, becauſe there could bee no ſpirit, yet they may, when their degrees are abated and their vigour and full ſtrength is ſomewhat blunted and deadded. In which reſpect this reſidence of the fleſh and ſpirit, is fitly compared to the reſidence of the light and darkeneſſe in the ayre, in the twilight or dawning of the day, when as there is not one part of the ayre darke and another light, but the whole ayre partly light and partly darke, he darkeneſſe and light being mingled together; or of heate and colde in the ſame luke-warme water, where they are not diuided in place, but the whole water is partly cold and partly hot; or of water and wine in the ſame veſſell, in which there is not one part wine and another water, but the whole mixture is partly water and partly wine; or of ſicknes and health in thoſe which we call weake and ſickly, through ſome ſpice or reliques of an Ague or Feauer; of whom it cannot be ſaide, that hee is ſicke in one part and ſound in another, but that he is partly healthy in his whole body, ſo far forth as he is recoured, and partly ſicke ſo farre forth as the reliques of his ſicknes remaine in him. In all which theſe contrary qualities doe not friendly conioyne themſelues, nor agree one with another, neither doe they communicate their properties, vertues and contrary qualities to produce this mixture, but both of them ſtand ſtill in hoſtile tearmes in the ſame ſubiect, labouring continually to get the victory, and wholly aboliſh his enemy & oppoſite.